Xeravits, Géza G. "Abraham in the Old Testament Apocrypha." Abraham in Jewish and Early Christian Literature. Ed. Sean A. Adams and Zanne Domoney-Lyttle. London: T&T Clark, 2019. 29–40. Bloomsbury Collections. Web. 28 Sep. 2021. <http:// dx.doi.org/10.5040/9780567675545.ch-002>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 28 September 2021, 22:19 UTC. Copyright © Sean A. Adams, Zanne Domoney-Lyttle and contributors 2019. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. C h a p t e r 2 A BRAHAM IN THE O LD T ESTAMENT A POCRYPHA * G é z a G . X e r a v i t s Th e patriarch Abraham is one of the most pre- eminent fi gures of the Old Testament. Th e “fi rst Jew,” benefi ciary of God’s promises and covenant is an exciting personality already according to the primary epical source where he fi rst appears (Genesis). It is no wonder that later biblical texts and the authors of the literature of early Judaism were heavily interested in Abraham, and developed a rich tradition around him.1 Th is contribution intends to explore texts that belong to a rather artifi cial category, the Deuterocanonical books or the Old Testament Apocrypha. Th ese late Second Temple period writings do not appear in the Hebrew Bible, but found their way into the Septuagint and its parent versions.2 Th e evidence might be categorized into four distinct groups. Th e only text of the fi rst group, Sirach 44:19-21, is a complex unit that draws on various themes. Texts belonging to the second group center on the story of the Akedah , the “binding of Isaac” (Genesis 22). Th e third category has the common Leitmotif “inheritance of the land,” whereas the fourth group does not have a central unifying theme. * Th e author is indebted to the editors of the volume for their helpful comments on the fi rst draft of this paper. 1. R.S. Hendel, Remembering Abraham: Culture, Memory, and History in the Hebrew Bible (Oxford: Oxford University Press, 2005 ), 31–43; M. Goodman, G.H. van Kooten and J.T.A.G.M. van Ruiten, eds., Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship with Abraham (TBN 13; Leiden: Brill, 2010 ); J.D. Levenson, Inheriting Abraham: Th e Legacy of the Patriarch in Judaism, Christianity, and Islam (Princeton: Princeton University Press, 2012 ); G.A. Anderson and J.S. Kaminsky, eds., Th e Call of Abraham: Essays on the Election of Israel in Honor of Jon D. Levenson (CJAS 19; Notre Dame: University of Notre Dame Press, 2013 ). 2. See e.g., L.T. Stuckenbruck, “ Apocrypha and Septuagint. Exploring the Christian Canon ”, in Die Septuaginta und das frü he Christentum—Th e Septuagint and Christian Origins , eds. S. Caulley et al. (WUNT 277; T ü bingen: Mohr Siebeck, 2011), 177–204. 29 30 Abraham in Jewish and Early Christian Literature Sirach 44:19-22 I begin this chapter with the most complicated witness, the book of Ben Sira. Th is book—collecting together rich and multifaceted traditions of early Judaism—was written in Hebrew at the beginning of the second century BCE and was translated into Greek by the author’s grandson in 132 BCE, according to the Prologue of the Greek version. 3 Th e book has two main parts: the fi rst is a collection of sapiential sayings (chapters 1–43), while the second is a detailed encomium of the high priest Simeon that evokes many important fi gures from Israel’s past (the Praise of the Ancestors, chs 44–50). 4 Th e latter section contains a passage on Abraham. 5 B e l o w , I quote the entire passage according to the longer, Greek version 6 : Abraham was the great father of a multitude of nations, and no one has been found like him in glory. 20 He kept the law of the Most High, and entered into a covenant with him; he certifi ed the covenant in his fl esh, and when he was tested he proved faithful. 21 Th erefore He [God] assured him with an oath that the nations would be blessed through his off spring; that he would make him as numerous as the dust of the earth, and exalt his off spring like the stars, and give them an inheritance from sea to sea and from the river to the ends of the earth. Th is passage alludes to various texts from Genesis.7 Th e opening title “father of a multitude of nations” ( πατὴρ πλήθους ἐθνῶν ) is taken from Gen. 17:4, the story of the covenant of circumcision between God and Abraham. Th e idea of covenant 3. On the dating, see e.g., P.W. Skehan and A.A. Di Lella, Th e Wisdom of Ben Sira (AB 39; New York: Doubleday, 1987), 8–16. 4. On the latter, see, e.g. T.R. Lee, Studies in the Form of Sirach 44–50 (SBLDS 75; Atlanta, GA: SBL, 1986 ); O. Mulder, Simon the High Priest in Sirach 50: An Exegetical Study of the Signifi cance of Simon the High Priest as Climax to the Praise of the Fathers in Ben Sira’s Concept of the History of Israel (JSJSup 78; Leiden: Brill, 2003 ). 5. See P.C. Beentjes, “Ben Sira 44:19-23—Th e Patriarchs: Text, Tradition, Th eology”, in Studies in the Book of Ben Sira , eds. G.G. Xeravits et al. (JSJSup 127; Leiden: Brill, 2008 ), 209–28; B.C. Gregory, “Abraham as the Jewish Ideal: Exegetical Traditions in Sirach 44:19- 21”, CBQ 70 ( 2008 ): 66–81; M. Marttila, Foreign Nations in the Wisdom of Ben Sira: A Jewish Sage between Opposition and Assimilation (DCLS 13; Berlin: de Gruyter, 2012 ), 165-71. 6 . Th e Hebrew MS B does not have a parallel text for bicolon 21cd. For the diff erences in the textual traditions, see Beentjes, “Ben Sira 44:19-23”, 209-12, 227. 7. Beentjes, “Ben Sira 44:19-23”, 215-16. Abraham in the Old Testament Apocrypha 31 appears in the present context of Sirach twice, in cola 44:20bc. Colon 20c continues the allusion to Genesis 17, when speaking about the bodily sign of the covenant (“he certifi ed the covenant in his fl esh,” ἐν σαρκὶ αὐτοῦ ἔστησεν διαθήκην ), because this chapter speaks about the circumcision. Th e more general formulation of 44:20b could refer either to Genesis 17 or to Genesis 15—both chapters deal with the issue of the covenant. Th e fact that Abraham is called “faithful” ( πιστός ) in colon 20d might suggest the impact of the latter passage, for the verb “believe” ( π ι σ τ ε ύ ω ) is its Leitwort . Colon 20d of this text reminds the reader of the Akedah , when alluding to Abraham’s test (“when he was tested he proved faithful,” ἐν πειρασμῷ εὑρέθη πιστός ). Th e creative combination of elements from Genesis 22 (“during testing,” ἐν πειρασμῷ ) and Genesis 15 (“faithful,” πιστός ) is worth noting, for this aspect places the Akedah into the perspective of covenant. Ben Sira is thus the fi rst witness of a longer interpretative tradition, which will be seen later in this chapter (1 Macc. 2:52), and which occurs also in the New Testament (see Jas. 2:22-24). 8 M o s t o f 44:21 alludes to the continuation of the Akedah story, in some cases quoting verbatim Gen. 22:16-18. Gen. 22:16-18 Sir. 44:21a- d By myself I have sworn, says the Lord: Th erefore He assured him with an Because you have done this, and have not oath that the nations would be blessed withheld your son, your only son, [17] I through his off spring ( ἐνευλογηθῆναι will indeed bless you, and I will make ἔθνη ἐν σπέρματι αὐτοῦ ); that he your off spring as numerous ( πληθύνων would make him as numerous πληθυνῶ τὸ σπέρμα ) as the stars ( ὡς ( πληθῦναι ) as the dust of the earth, τοὺς ἀστέρας ) of heaven and as the sand and exalt his off spring ( τὸ σπέρμα ) that is on the seashore. And your like the stars ( ὡς ἄστρα ). off spring shall possess the gate of their enemies, [18] and by your off spring shall gain blessing ( ἐνευλογηθήσονται ἐν τῷ σπέρματί ) all the nations ( ἔθνη ) of the earth for themselves, because you have obeyed my voice. Th e idea of Abraham’s numerous off spring resonates with texts from the “inheritance” group (below), and the closure of verse 21 develops further this theme. Th e verb “inherit” ([ κατα]κληρονομέω ) recalls the vocabulary of Gen. 22:17, but what follows is in fact nearly exactly borrowed from Ps. 71:8 (MT 72:8), 8. E. Kessler, Bound by the Bible: Jews, Christians and the Sacrifi ce of Isaac (Cambridge: Cambridge University Press, 2004 ), 38, 60–62. Late antique Jewish and Christian exegetical traditions on this chapter are treated in G. Stemberger, “ Genesis 15 in Rabbinic and Patristic Interpretation ”, in Th e Exegetical Encounter between Jews and Christians in Late Antiquity , eds. E. Grypeou et al. (JCPS 18; Leiden: Brill, 2009), 143–62. 32 Abraham in Jewish and Early Christian Literature a psalm which relates the duties of the ideal king and his splendid rule over Israel and the nations. 9 Th e use of a royal psalm with reference to Abraham shows another interesting exegetical combination of diff erent sources.